ज्ञस्य साज्ञं जगन् नास्ति धीरस्येव पिशाचधीः । ज्ञम् अज्ञो भावयत्य् अज्ञं स्वभावं सर्वगं विदुः
For the knower, the world is not real, just as a wise person does not share the delusions of a madman; the ignorant imagine the knower, but the wise know ignorance as their own inherent nature, pervading all.
मनश्शब्दार्थरहितं विभागान्तविवर्जितम् । बोधवारि मनो विद्धि तरङ्गम् इव निर्मलम्
Know the mind to be free from word and object, devoid of any division or end; mind is like a pure wave in the water of awareness.
क्व सम्भवत एवातẖ के वार्थमनसी किल । निरर्थकैव विद्भ्रान्तिस् स्वभावमयम् आस्यताम्
Where could origination possibly arise, and who indeed are these so-called objects and minds? Let this delusion, which is inherently meaningless, subside into its own nature.
शुद्धबोधस्वभावस्थैर् आकाशैर् इव शारदैः । जाग्रत्स्वप्नसुषुप्तान्तैर् मनस्त्वं नानुभूयते
Just as the autumn sky remains untouched by clouds, so too, you—the pure awareness by nature—are not affected by waking, dreaming, or deep sleep states of mind.
विधूयानन्तनानात्वम् असम्भवम् अनामये । ज्ञेयं रज इवाशेषं स्वभावे तिष्ठ चिद्घने
Having cast off the endless diversity, impossibility, and affliction, know all that is to be known as like dust; abide in your own nature, which is pure consciousness.
ज्ञप्तिर् एवान्तरं बाह्यं चार्थत्वम् अधितिष्ठति । बीजं शाखाफलानीव क्वातो ऽर्थमनसी वद
Cognition alone assumes the forms of inner and outer objects, just as a seed becomes branches and fruits; tell me, where then are objects and mind truly found?
ज्ञेयासम्भवतो ज्ञप्तिर् अप्य् अनाख्यं पदं गता । शान्ताशेषविशेषात्मा तेन शेषो ऽसि सन् स्वभाः
When objects are impossible, even cognition reaches an indescribable state, whose essence is the complete stillness of all distinctions; thus, you remain as pure radiance.
अर्थ एव मनस्कारस् स चाभावात्मको भ्रमः । मन एवार्थसंस्कारस् स चाभावात्मको भ्रमः
Object is merely a mental impression, and that is a delusion whose essence is nonexistence; mind is merely an impression of objects, and that too is a delusion whose essence is nonexistence.
सर्वात्मत्वाद् अजस्यैतद् अपकारणकं मनः । भ्रमानुभवतो ऽर्थश् च मिथ्यैवास्तीव भासते
Because the unborn Self is all, this mind is without real cause; and through the experience of delusion, the object too appears as if real, though it is false.
अकारणकम् एवार्थनिर्भासं भासते मनः । विद्युद्विलसिताकारम् अस्थिरं तरलायते
The mind appears to manifest objects without any real cause; it is unsteady and flickering, taking the form of a lightning flash.
त्वं मनस्कारमात्रात्मा संसृतौ विभ्रमायसे । स्वभावैकपरिज्ञानान् नासि नापि भ्रमायसे
You are the very essence of mental attention, wandering in the cycle of existence; yet, through the knowledge of your own true nature, you neither exist as such nor do you wander.
मनस्तैव हि संसार आत्मबोधेन शाम्यति । शुक्तिरुप्यभ्रमाकारो जनो मिथ्यैव ताम्यति
For mind alone is the world-cycle, which subsides through self-knowledge; just as people suffer in vain from the illusion of silver in mother-of-pearl.
अभावभावस् तु परं बोधरूपम् असंसृतिः । निर्वाणाद् इतरा सत्ता दुẖखायाहम् इति भ्रमः
The realization of non-being and being as the supreme form of awareness is freedom from the world-cycle; any other state than liberation is suffering, arising from the delusion 'I am.'
मृगतृष्णाम्बुरूपो ऽहम् असच् छून्यस्वरूपकः । इत्य् एवात्मपरिज्ञानाद् अहम् इत्य् आशु शाम्यति
I am like water in a mirage, my nature is unreal and void; thus, through self-knowledge, the notion 'I am' quickly subsides.
ज्ञात्वा ज्ञानपरो भूत्वा सबाह्याभ्यन्तरार्थताम् । गतं स्वम् अत्यजद् रूपं तरङ्गत्वं यथा पयः
Having known, and becoming devoted to knowledge, one transcends all external and internal objects; having abandoned one's own former form, just as water gives up its wave-ness.
मूलशाखाग्रपर्यन्ता सत्ता विटपिनो यथा । निर्विकारामला ज्ञप्तिर् ज्ञेयान्तैकैव भासते
Just as the existence of a tree, from root to the tip of its branches, is one, so too is pure, changeless awareness, shining as the sole reality up to the limit of what can be known.
यथा योजनलक्षाभम् एकम् एवामलं नभः । एकम् एव तथा ज्ञानं ज्ञेयान्तं भात्य् अखण्डितम्
Just as the stainless sky, stretching for hundreds of leagues, is one and undivided, so too is knowledge—one, undivided, shining up to the limit of what can be known.
शून्यत्वाद् एकम् अमलं यथा सर्वगम् एव खम् । तथैकम् अमलं ज्ञत्वाज् ज्ञानं ज्ञेयदशास्व् अपि
Just as the sky, being empty, is one, pure, and all-pervading, so too is knowledge—one and pure—remaining so even in the various states of what is to be known.
घृतेनात्मा घनीभूय पाषाणीक्रियते यथा । चिता चेत्यतयात्मैव स्वश् चित्तीक्रियते तथा
Just as ghee, when solidified, takes the form of a stone, so too, by the process of conceptualization, consciousness itself becomes the mind.
देशकालं विनैवात्मा बोधाद् बोधेन चित्तताम् । अबुद्धो नीयते न्याय एवम् एवैष सुस्थितः
Without regard to place or time, the self, through awareness or lack of it, assumes the state of mind; the unawakened one is led accordingly—thus is this established.
अत्र यद्य् अपि बोधादेस् सम्भवो नास्ति कश्चन । तथापि कल्प्यते ऽत्रैवं बोधनाय परस्परम्
Although, in this context, no actual arising from awareness occurs, still, for the sake of mutual instruction, it is imagined to be so.
महानुभावा विगताभिमाना विमूढभावोपशमे लगन्ति । निर्भ्रान्तयो ऽनन्ततयैव शान्ता नित्यं समाधानमया भवन्ति
Great souls, free from pride, having subdued delusion, become steadfast; free from error, peaceful by their very infinitude, they are always composed in samadhi.
क्रमात् समाधानतरोर् आजीवं फलशालिनीम् । सलताकुसुमां ब्रूहि सत्तां विश्रान्तिदां मुने
Step by step, speak of the existence of the tree of samadhi, which bears fruit throughout life, adorned with shoots and blossoms, and grants repose, O sage.
आजीवम् उद्यदुत्सेधं विवेकिजनकानने । पुष्पपत्त्रफलोपेतं समाधानतरुं शृणु
Hear of the tree of samadhi, which rises throughout life, flourishing in the forest of discernment, endowed with flowers, leaves, and fruit.
यथा कथञ्चिद् उदितं दुẖखेन स्वयम् एव वा । संसारनवनिर्वेदं बीजम् अस्य विदुर् बुधाः
However it may arise—whether with difficulty or spontaneously—the wise know that disenchantment with the ocean of worldly existence is its seed.
शुभजालहलाकृष्टं रसासिक्तम् अहर्निशम् । प्रवहच्छ्वसनाकुल्यं क्षेत्रम् अस्य मनो विदुः
The mind is known as its field, drawn by the plough of auspicious intentions, moistened day and night by the waters of essence, and stirred by the winds of continuous breath.
समाधिबीजं संसारनिर्वेदḫ पतति स्वयम् । चित्तभूमौ विविक्तायां विवेकिजनकानने
The seed of samadhi, which is the weariness of worldly existence, falls by itself upon the field of the mind, in the secluded forest that gives rise to discernment.
स्वचित्तभूमौ पतितं ध्यानबीजं महाधिया । सेकैर् अमीभिर् यत्नेन संसेक्तव्यम् अखिन्दता
The seed of meditation, having fallen upon one's own field of mind by the great intellect, must be carefully and unbrokenly watered with these streams of effort.
शुद्धैस् स्निग्धैḫ पवित्रैश् च मधुरैर् आत्मनेहितैः । सत्सङ्गमनवक्षीरैर् ऐन्दवैर् अमृतैर् इव
With pure, gentle, sacred, and sweet waters—beneficial to oneself—like the nectarean milk of association with the wise, let it be nourished.
अन्तश्शैत्यप्रदैḫ पूर्णैस् स्वच्छैर् अमृतशीतलैः । विसृतैर् मतिकुल्यासु शास्त्रार्थवरवारिभिः
With streams that are full, cool within, clear, and nectar-like in their refreshing quality—released into the channels of understanding by the supreme waters of the meaning of scripture.